Achi Chödrön is a dharma protectress of the Drikung Kagyü School. A prophecy in the Chakrasamvara Tantra one day she will appear as an emanation of Red Wisdom (Vajrayogini).

The Adibuddha or Dhyani Buddha is a transcendendant buddha, incorporating absolute wisdom.

In general they are depicted in the double dorje (as seen in the Black Crown of the Karmapas), the five main forms/components of a stupa or the five prayer flags, well-known around the world as Tibetan flags. Double dorje:
red
yellow white green
blue
The first four are supported by two male and female bodhisattvas each. All have female consorts.
The complete system includes disturbing emotions that comprise the wisdoms, the mudras, thrones, eight animals each that hold the thrones, symbols, five skandhas etc..

Buddha Amitabha (red, lotus family, direction west, time > evening) stands for discriminating wisdom, Buddha Amoghasiddhi (green, Karma Family, direction north, time > night) stands for experience wisdom, Buddha Akshobya (blue, Diamond Family, direction east, time > morning) stands for mirror-like wisdom, Buddha Ratnasambhava (yellow, Jewel Family, direction south, time > noon) stands for equalizing wisdom, Buddha Vairocana (white, Buddha Family, all directions and times) stands for intuitive wisdom.

Akshobya (the Unshakeable) is one of the Buddhas of the five Buddha families (he belongs
to the Diamond Familiy); he looks like Buddha Shakyamuni but he is completely blue; he
represents the mirror-like wisdom.

Aloka stands for the torch or radiance of enlightenment; she belongs to the Jewel Family and is one of the eight female bodhisattvas. The otherones are: Lasya, Puspa, Mala, Dhupa, Gita, Gandha, Naivedya.

When Milarepa gave his teachings about the Five Buddha families, he emphasized that samsara and nirvana (the level with illusion > “relative“ and the level without illusion > “absolute“) are not separated. In our case he said, “The relative level are the eight consciousnesses, the absolute level are the eight bodhisattvas (who are depicted on the refuge tree tot he lower right side), the relative level are the objects of the eight consciousnesses, the absolute level are the eight female bodhisattvas (who are depicted on the refuge tree as four pairs to the left and right on the upper half; also as the eight dakinis displayed in the mandala offering as a part of the 37 points.)

Amitayus (Skt., Tib. Tsepame, lit. “Buddha of Limitless Life“) is an aspect of Amitabha (Skt., Tib. Öpame, lit. “Buddha of Limitless Light“); this buddha aspect is used in various meditations (yidam practice or the practice of Conscious Dying [Phowa]).

The meaning of all the different meditations is that we deeply understand impermanence and the precious opportunity to use every moment in order to benefit others, not to waste time. At the
same time it’s also clear for us that we don’t know whether we will have the opportunity in
a future life to continue with our compassionate activity.

As the sources tell, there exist around 50 different aspects in connection with Chakrasamvara. One is the black one – standing like an archer.

He is black and has four faces which are, beginning with the front [and continuing around counterclockwise], black, green, red, and yellow, each of which has three eyes. He has a tiger skin and 12 arms. A garland of 50 moist human heads hangs around his neck. He has a row of five skulls above his forehead, and a crest of black dreadlocks, topped by a left-oriented crescent moon and a double vajra.

The practice is secret and can only be performed by a transmission through a trusted teacher.

Buddha of Highest Bliss (Skt. Chakrasamvara, Tib. Khorlo Demchok) in union with Red Wisdom (Skt. Vajravahari, Tib. Dorje Pamo) – Khorlo Demchok is one of the main yidams of our Kagyü tradition.

The Chakrasamvara Tantra is likely made up of approximately 700 verses in 51 chapters. It belongs to Maha Anuttara Tantra, in this case the Mother Tantras.

Buddha of Limitless Light (Skt. Amitabha, Tib. Öpame) is one of the Buddhas of the five Buddha families (here the Lotus Family); he sits in full meditation posture, a bowl of lapis lazuli in his hands.

Dhupa stands Dhupa stands for fragrance and incense; she belongs to the Jewel Family and is one of the eight female bodhisattvas. The otherones are: Lasya, Puspa, Mala, Aloka, Gita, Gandha, Naivedya.

When Milarepa gave his teachings about the Five Buddha families, he emphasized that samsara and nirvana (the level with illusion > “relative“ and the level without illusion > “absolute“) are not separated. In our case he said, “The relative level are the eight consciousnesses, the absolute level are the eight bodhisattvas (who are depicted on the refuge tree tot he lower right side), the relative level are the objects of the eight consciousnesses, the absolute level are the eight female bodhisattvas (who are depicted on the refuge tree as four pairs to the left and right on the upper half; also as the eight dakinis displayed in the mandala offering as a part of the 37 points.)

Diamond Holder (Skt. Vajradhara, Tib. Dorje Chang) is a primordial Buddha in Joy State (Sambhogakaya) and most important for the Kagyü lineage sitting central in the refuge tree.

He is the origin of our transmission being the embodiment of the teacher himself.

Diamond in (his) Hand (Skt. Vajrapani, Tib. Channa Dorje) is mentioned in the form of a bodhisattva as one of the Eight Main Disciples of Buddha Shakyamuni.

He also appears as a protector and is mentioned to be the father of Mahakala. In tantric Buddhism he later appears in the form of a yidam.

Diamond in (his) Hand is thought to be one of the earliest figures to appear in the Buddhist landscape. This aspect further is regarded as the “activity” of Buddhas and regularly appears together with Wisdom Buddha and Loving Eyes and is frequently displayed in various iconographic forms.

In tantrism, he is usually depicted in his active form: he holds a dorje in his right hand towards the sky showing that every result of activity should improve the state of mind, in his left hand a noose to pull away everything which keeps our mind away from development. His body is blue, which is a symbol for the fascinating activity.

He is called the ‘father of Mahakala’ because out of his heart the two-armed form of Mahakala
appears.

Dorje Legpa (Tib., Skt. Vajrasadhu) was the god of gambling and war when he was subdued and samaya bound (= set of vows or precepts, creating a bond between the guru and disciple) by Guru Rinpoche to be a protector of the teachings.

Often referred to as “samaya-bound Vajrasadhu,” he can be depicted in two ways. In the Kagyü tradition, he is black, holding a hammer in his right hand and a bellows in his left, the equipment of a
blacksmith, riding a brown, male goat.

Düsolma, better known with the Sanskrit name Vetali, is a special form of Palden Lhamo (Shri Devi), sometimes also called Düsol Lhamo or Shri Devi Düsolma, is a female protectress and consort of Mahakala.

She is black, has four arms, looks rather emaciated, and rides on a white-nosed donkey. In the Kadamapa tradition she belongs to the twelve Taras.

Ekajati (Skt., lit. “The Plait Woman”) is one of the 21 Taras. She is generally considered one of the three principal protectors (esp. of the Revealed Treasures) of the Nyingma school.

Often blue or black in colour and fearsome in appearance; she has one central eye and one long white tooth, sharp, biting down over the lower lip. Her yellow hair flows upward like flames, twisted into a single braid.

Gandha stands both for the fragrance and the functioning of the senses; she belongs to the Karma/Sword Family and is one of the eight female bodhisattvas. The otherones are: Lasya, Puspa, Mala, Dhupa, Gita, Aloka, Naivedya.

When Milarepa gave his teachings about the Five Buddha families, he emphasized that samsara and nirvana (the level with illusion > “relative“ and the level without illusion > “absolute“) are not separated. In our case he said, “The relative level are the eight consciousnesses, the absolute level are the eight bodhisattvas (who are depicted on the refuge tree tot he lower right side), the relative level are the objects of the eight consciousnesses, the absolute level are the eight female bodhisattvas (who are depicted on the refuge tree as four pairs to the left and right on the upper half; also as the eight dakinis displayed in the mandala offering as a part of the 37 points.)

Gita stands for chanting and an attractive voice; she belongs to the Lotus-Family and is one of the eight female bodhisattvas. The otherones are: Lasya, Puspa, Mala, Dhupa, Aloka, Gandha, Naivedya.

When Milarepa gave his teachings about the Five Buddha families, he emphasized that samsara and nirvana (the level with illusion > “relative“ and the level without illusion > “absolute“) are not separated. In our case he said, “The relative level are the eight consciousnesses, the absolute level are the eight bodhisattvas (who are depicted on the refuge tree tot he lower right side), the relative level are the objects of the eight consciousnesses, the absolute level are the eight female bodhisattvas (who are depicted on the refuge tree as four pairs to the left and right on the upper half; also as the eight dakinis displayed in the mandala offering as a part of the 37 points.)

Gönpo Chag Shipa is also known as the four-armed Mahakala.

He is a completely enlightened bodhisattva who appears in the the form of a dharma protector. He is seen as a powerful and wrathful manifestation oft he Buddha of Highest Bliss (Tib. Khorlo Demchok, Skt. Chakrasamvara) in his joystate. His compassion enables us to overcome all obstacles on our way to enlightenment.

Guhyasamaja (Skt., Tib. Sangwa Düpa, lit. “Assembly-of-Secrets”) is the buddha aspect, which is connected to the Guhyasamaja Tantra – a Father Tantra – which among others refers to the energetic processes (chakras, channels, winds, tigles,...) and can not be described but only experienced through empowerments, oral transmissions and much practice.

See also “Guhyasamja Tantra”

Gyalwa Gyamtso (Tib., Skt. Jinasagara, lit. “Almighty Ocean”) is a red form of Loving Eyes, the buddha of compassion. It is a special meditational buddha aspect of the Karma Kagyü school and originated from the “Revealed Treasure” tradition of the Nyingma school.

This form of Loving Eyes is depicted either in a solitary appearance or embracing a consort. He is either standing or seated and correlates to the number of retinue figures that are depicted in the mandala.

Here is a brief description from Gampo Abbey’s three-year retreat prospectus:
Gyalwa Gyatso, red Avaloketishvara with consort, is a very important yidam practice in the Kagyü lineage, and like Guyhasamaja, it is of the father lineage. The lineage comes from Rechungpa who received it from two sources. First, he was asked by Marpa to go to India and receive these teachings on the nine Dharmas of the formless dakinis from Tiphupa.
Guru Rinpoche also gave instructions on Gyalwa Gyamtso to King Trisong Detsen and Yeshe Tsogyal. They were hidden as a terma that was later transmitted to Rechungpa by the tertön Nyan Rolpa. Rechungpa’s lineage was transmitted to the 2nd Karmapa, Karma Pakshi and the practice of Gyalwa Gyamtso remains a heart practice of the Karmapas (they are seen as an emanation of Gyalwa Gyamtso).

Hayagriva (Skt., Tib. Tadrin, lit. “horse-necked one“) is the manifestation of the wrathful form of
Loving Eyes (Chenrezig).

He is often depicted as being red with one face, two arms and two legs, a horse head above his head, as a warrior with roaring mouth, snake ornaments and a sword in his right hand.

His special ability is to cure diseases, especially skin diseases even as serious as leprosy, which is said to be caused by nagas.

Hayagriva has different forms according to different Buddhist traditions. The first one who installed the practice on him was Guru Rinpoche in the late 8th century.

In the 11th century Atisha practiced on Hayagriva as his main yidam. In his tradition Hayagriva appeared red colored, with two arms. 
The special practice on Hayagriva was passed on from Atisha through one of his students to Gampopa, who gave it to the 1st Karmapa. The practice belongs to one of the five sets of the five
deity practices of Düsum Kyenpa (the other four are Chakrasamvara, Vajravarahi, Hevajra and Tara). The 6th Karmapa later composed the sadhanas for the puja.